A misoginia medieval e seus ecos nos Lais de Maria de França

Como fonte primária básica, utilizamos a edição bilíngüe (francês arcaico-francês) de Laurence Harf-Lancner. Todos os versos citados em língua portuguesa neste trabalho foram traduções nossas, visto que, optamos conservar, na medida do possível, a forma e o conteúdo - a versão de Laurence Harf-Lancner ainda que conserve os versos, adapta o conteúdo.Os Lais de Maria de França são um tipo específico de registro histórico acerca da sociedade aristocrática medieval e nos possibilita decifrar as hierarquias que regem o relacionamento entre homens e mulheres no período. Como muito bem explica Georges Duby, a sociedade medieval tende a se apresentar revestida de um caráter masculino devido, entre outros fatores, à sua latente misoginia. As mulheres eram colocadas sob a autoridade masculina; convencidos da sua superioridade natural, os homens as desprezavam, zombavam do seu sexo, ao mesmo tempo que as temiam, afinal, eram filhas de Eva. Dito disto, os Lais oferecem imagens femininas que não podem ser desprezadas, posto que expressam a ideia que a autora fazia das mulheres. Entretanto, como procuramos demonstrar neste artigo, Maria de França reflete as representações presentes nesta sociedade aristocrática cristã. Percebe-se aqui que não aspiramos neste artigo alcançar o real vivido, mas o significado histórico das imagens femininas presentes nos Lais.The Lais of Marie de France are a specific type of historical record about the medieval aristocratic society and enables us to decipher the hierarchies that govern the relationship between men and women in the period. As well explains Georges Duby, medieval society tends to present coated with a male character because, among other factors, its latent misogyny Women were placed under male authority, convinced of their natural superiority , the men despised , mocked her sex , meanwhile feared them, after all, women were Eve's daughters. So, Lais offer female images that cannot be ignored , since it express the author women's idea. However , as we seek to demonstrate in this article, Maria of France reflects the representations of the Christian society aristocratic. One note here that this article does not aspire to reach the actual circumstances, but the historical significance of female images present in the Lais

A poética do amor em O Romance da Rosa

Objetivamos neste artigo analisar a poética do amor em O Romance da Rosa. Pensamos que a concepção de amor de Guillaume de Lorris está associada ao florescimento da sociedade cortesã francesa do século XIII, e que a de Jean de Meun é fruto do declínio desta mesma sociedade. Por trás das virtudes que Guillaume propõe ao amante medieval estão a noção de cortesia, da arte de viver em sociedade, o entendimento da poesia como uma forma de ética, e a poética medieval do desejo - intimamente associada à mística religiosa que surgira a partir do século XI, e à poesia trovadoresca. Jean sofre uma influência maior da tradição ovidiana de se pensar as causas e os efeitos do amor. Na primeira parte do poema, há a idealização da conquista da Rosa por Guillaume; na segunda, a cueillette da Rosa descrita por Jean em forma alegórica e que pode ser lida como um estupro. Essa tensão entre diferentes concepções de amor num mesmo poema possibilita uma compreensão mais ampla sobre as formas de sentir e pensar do período estudado.We aim with this article to analyze the poetics of love in The Romance of the Rose. We think that Guillaume de Lorris's conception of love is associated with the flourishing of the French courtly society of the XIII Century, and that Jean de Meun's conception of love is a result of the decline of this same society. Behind the virtues offered by Guillaume to the medieval lover we find the notion of courtesy, of the art of living in society, the understanding of the poetry as a form of ethics, and the medieval poetic of desire - intimately associated with the religious mysticism appeared from the XI Century and with the troubadours' poetry. Jean is more influenced by the Ovidian tradition of thinking about the causes and effects of love. In the first part of the poem, Guillaume idealizes the conquest of the Rose; in the second, Jean describes the cueillette of the Rose, which could be read as a rape, in an allegorical way. It is this tension between different conceptions of love in a same poem that makes possible a better comprehension of the ways people used to think and feel in the Middle Ages

A santidade nas hagiografias de Venâncius Fortunatus

Optamos por fazer uma rápida apresentação sobre a autenticidade das hagiografias de Venâncio Fortunato. Em seguida, iniciamos um debate sobre o conceito de santidade e de santo medieval. Após essa discussão, que esse autor trabalhou com dois modelos principais de santidade: o acéticomonástico e o episcopal. O primeiro modelo está presente nas hagiografias dedicadas a Paterno e a Radegunda. Nestas não faltam descrições desta opção de vida: a busca da retirada do mundo, os martírios, os milagres e as tentações relacionados com este tipo de escolha. Contudo, suas hagiografias apresentam, na maioria das vezes, o modelo de santidade episcopal. Neste modelo, a santidade aparece como condição para se tornar bispo, e mais, a virtude milagrosa é nitidamente uma característica de tais cargos.We chose to do a quick presentation about the authenticity of hagiographies of Venantius Fortunatus. Then began a debate on the concept of holiness and medieval saint. After this discussion, which this author worked with two main models of holiness: the acetic-monastic and episcopal. The first model is present in hagiographies devoted to Patern and Radegund. In these descriptions abound this lifestyle choice: the pursuit of withdrawal from the world, the martyrdom, miracles and temptations related to this kind of choice. However, their hagiographies have, in most cases, the model of episcopal sanctity. In this model, the sanctity appears as a condition for becoming a bishop, and more, the miraculous virtue is clearly a feature of such positions

The holiness of the hagiographies Venancius Fortunatus

We chose to do a quick presentation about the authenticity of hagiographies of Venantius Fortunatus. Then began a debate on the concept of holiness and medieval saint. After this discussion, which this author worked with two main models of holiness: the acetic-monastic and episcopal. The first model is present in hagiographies devoted to Patern and Radegund. In these descriptions abound this lifestyle choice: the pursuit of withdrawal from the world, the martyrdom, miracles and temptations related to this kind of choice. However, their hagiographies have, in most cases, the model of episcopal sanctity. In this model, the sanctity appears as a condition for becoming a bishop, and more, the miraculous virtue is clearly a feature of such positions.Resum disponible en anglè

Medieval Misogyny and its echoes in the Lais of Marie de France

Resum disponible en anglèsThe Lais of Marie de France are a specific type of historical record about the medieval aristocratic society and enables us to decipher the hierarchies that govern the relationship between men and women in the period. As well explains Georges Duby, medieval society tends to present coated with a male character because, among other factors, its latent misogyny Women were placed under male authority, convinced of their natural superiority , the men despised , mocked her sex , meanwhile feared them, after all, women were Eve’s daughters. So, Lais offer female images that cannot be ignored , since it express the author women’s idea. However , as we seek to demonstrate in this article, Maria of France reflects the representations of the Christian society aristocratic. One note here that this article does not aspire to reach the actual circumstances, but the historical significance of female images present in the Lais

La poética del amor en el Roman de la Rose

We aim with this article to analyze the poetics of love in The Romance of the Rose. We think that Guillaume de Lorris’s conception of love is associated with the flourishing of the French courtly society of the XIII Century, and that Jean de Meun’s conception of love is a result of the decline of this same society. Behind the virtues offered by Guillaume to the medieval lover we find the notion of courtesy, of the art of living in society, the understanding of the poetry as a form of ethics, and the medieval poetic of desire – intimately associated with the religious mysticism appeared from the XI Century and with the troubadours’ poetry. Jean is more influenced by the Ovidian tradition of thinking about the causes and effects of love. In the first part of the poem, Guillaume idealizes the conquest of the Rose; in the second, Jean describes the cueillette of the Rose, which could be read as a rape, in an allegorical way. It is this tension between different conceptions of love in a same poem that makes possible a better comprehension of the ways people used to think and feel in the Middle Ages

Potential of yeasts as biocontrol agents of the phytopathogen causing cacao Witches' Broom Disease: Is microbial warfare a solution?

Plant diseases caused by fungal pathogens are responsible for major crop losses worldwide, with a significant socio-economic impact on the life of millions of people who depend on agriculture-exclusive economy. This is the case of the Witches' Broom Disease (WBD) affecting cacao plant and fruit in South and Central America. The severity and extent of this disease is prospected to impact the growing global chocolate market in a few decades. WBD is caused by the basidiomycete fungus Moniliophthora perniciosa. The methods used to contain the fungus mainly rely on chemical fungicides, such as copper-based compounds or azoles. Not only are these highly ineffective, but also their utilization is increasingly restricted by the cacao industry, in part because it promotes fungal resistance, in part related to consumers' health concerns and environmental awareness. Therefore, the disease is being currently tentatively controlled through phytosanitary pruning, although the full removal of infected plant material is impossible and the fungus maintains persistent inoculum in the soil, or using an endophytic fungal parasite of Moniliophthora perniciosa which production is not sustainable. The growth of Moniliophthora perniciosa was reported as being antagonized in vitro by some yeasts, which suggests that they could be used as biological control agents, suppressing the fungus multiplication and containing its spread. Concurrently, some yeast-based products are used in the protection of fruits from postharvest fungal spoilage, and the extension of diverse food products shelf-life. These successful applications suggest that yeasts can be regarded a serious alternative also in the pre-harvest management of WBD and other fungal plant diseases. Yeasts' GRAS (Generally Recognized as Safe) nature adds to their appropriateness for field application, not raising major ecological concerns as do the present more aggressive approaches. Importantly, mitigating WBD, in a sustainable manner, would predictably have a high socioeconomic impact, contributing to diminish poverty in the cacao-producing rural communities severely affected by the disease. This review discusses the importance/advantages and the challenges that such a strategy would have for WBD containment, and presents the available information on the molecular and cellular mechanisms underlying fungi antagonism by yeasts.This work was supported by the strategic programme UID/BIA/04050/2013 (POCI-01-0145-FEDER-007569) funded by national funds through the FCT I.P. and by the ERDF through the COMPETE2020 - Programa Operacional Competitividade e Internacionalização (POCI), and the project EcoAgriFood (NORTE-01-0145-FEDER-000009), supported by the Norte Portugal Regional Operational Programme (NORTE 2020) under the PORTUGAL 2020 Partnership Agreement through the European Regional Development Fund (ERDF). PF is a Ph.D. student of the Doctoral Programme in Applied and Environmental Microbiology (DP_AEM) and FCT grantee PD/BD/113810/2015

Not available

Não disponívelNot availabl

O Reino Visigodo Católico (Século VI-VIII): Cristianização ou Conversão?

A conversão de Recaredo, no III Concílio de Toledo, em 589, teria, segundo a História dos Godos de Santo Isidoro de Sevilha e o própio concílio, levado à conversão de todo o reino ao cristianismo católico e ao abandono do arianismo. Todavia, a conversão régia, com claras finalidades políticas, acabou por ressentir-se do novo contexto criado com as migrações germânicas, que criava espaços para a emergência de antigas crenças, especialmente rurais que, por fim, a Igreja, com o esvaziamento urbano - e, consequentemente a pulverização de seu mais fiel segmento - teria agora que enfrentar. Nesse período de formação da ortodoxia cristã são muitos os problemas que se levantam. Pretendemos apontar algumas dessas questões que se apresentam para o ordo eclesiático em sua tentativa de "conversão" do Reino de Toledo